0:00 / 0:00
Simcha #8 - Minds Eye vs. Seeing w Physical Eye - One cannot be in two places at once - Ivdu 1938
27 views
Comments(0)
Transcript
Auto-generated transcript. Not time-synced to the video.
good morning we're learning the mind of
is hashem simcoe at the bottom of page
four lines from the bottom and middle of
the line
the frida kahraba the author of this
mimer
that he said in 1938 he's currently
discussing the different the different
types of pleasure
and all of this is a
a continuation an elaboration to
understand what simcha is because the as
the mimer begins with the with the pasta
can tell him if those hashem has served
god with simcha
to properly understand it better that
ever looks at various aspects
of man's character and personality
and soul and
right now he's discussing the difference
between
pleasure derived
from seeing something versus pleasure to
righteous understanding something and
yesterday we learned that although
when a person
understands something he quotes
the uh
taught your pandov
a man's wisdom illuminates one's face
you could see on a person's face
if he has that intellectual
understanding that
shines and illuminates him and he got it
you know
now and that's wonderful it's a
wonderful
pleasure
that is noticeable on the face because
one understood what the person is
studying and then learning and reading
nevertheless
that ever says it's not as
deep and
pleasurable
as one has
from
the
actual seeing of something and he gave
the example seeing a piece of art
or seeing something and we discussed
yesterday
uh kind of off on a tangent but relevant
uh the importance of what to see and
what not to see as i've run pointed out
so let's now continue the bottom of 118
uh
when it comes
to pleasure
draw get caused by the person's eyesight
one's entire essence not just their
manifestation and reflection and and you
know part of the person but the entire
osmos the essence of the person
nemo is drawn to that as discussed
yesterday
conversely it's not this way when it
comes to intellectual delight
now that eva has a kind of a rhetorical
remark
about an experience of mind that is
equal
to seeing something iraq
so you have to remember these words
seeing
with it of wisdom
a an experience that's called
that i i have
i have wisdom i have understanding and
it's so deep
it's as though i see
it says that if that's the experience
that one has when one studies shannikra
riyas
we call this
the seeing of the mind's eye which we we
know from our
english vocabulary
the mind's eye
has a much more profound and deeper
understanding of mind's eye
it's not just understanding but it's as
as though the mind's eye
actually sees the object that's how
clear it is to him
says that ever if you experience that
who
compensate
there you also experience what we call
need bach from the word veiko
attachment cleaving
there you have the same profound
experience as though you actually see
something with your physical lie if you
reach
the level called riya the moment
so that that's his rhetorical remark
and his retort is
i'll grant you that
but that's only if you have this
experience called seeing up within kohma
and
most people do not experience that it's
not it's a very profound experience for
gom his second
he still argues you cannot compare it at
the end of the day
to seeing something with your actual eye
so he's going back and forth he says
first he says
that
i'll grant you that
is like seeing something then he says
but
in an afterthought it's not the same
okay
this will be the advantage
israel
when mashiach will come speedily in our
days or main
i mean page 119 top of the page
the verse says
i to i will be seen
in other words what will be
the messianic
experience of every jew
that they'll actually see hashem
that's what the verse says
listen to the rebbe's argument why
the seeing of the
is not as great as the actual seeing
with the eye
because he says look
it says about mashiach's time that i to
i will see
what does that imply
that anything less than mercier's time
you don't have the i2i experience
why because
the the mind's eye of riyadh
is still not the actual physical eye of
seeing something that's what he says
look inside
to those people that have that
experience now
what would be the their advantage that
they will have when the shirt comes
that they'll actually have seeing god
with their eye
not with their mind's eye with their
physical life
acosta as it says the verse the
negligence
the glory of god will be revealed vero
kobasa yakdov
all flesh together will see kipi hashem
deeba that is the mouth of hashem that
speaks
and creates the world
what we see from this the iniquity
that the pleasure
that's associated with seeing something
with your physical eye
who i make nifla it's a wondrous
pleasure
to say
where there is no
similarity in anything else that has
this same
delight and pleasure
even in the greatest intellect the
greatest feeling
so what all this points to is avraham
the superiority
of pleasure of eineg
over seijo and over middles
intellect and emotions
so we talk about an emotional experience
that is arguing here based on the
various present presentations that he
put forth
that
when you're in one mode when you're in
the light and pleasure mode
it supersedes even a feeling mode
why
because a feeling mode is limited
to an organ the heart
and the
feelings of the heart to express that
feeling
imeg doesn't have
a a certain place where it's limited to
and by
pleasure can be experienced from
your pinky
on a piano
you it's an ex and you and you play a
beautiful song
that's a beautiful and it brings you
delight
so the
pleasure experience
is from that place
and then we have pleasure from the
swimmer
and pleasure from the eater and the
pleasure from the from all kinds of
aspects of life in other words i neg
pleasure
is not contained by one particular
place
whereas sim whereas
um
feelings
are contained your innocent by the heart
you don't feel
you don't feel in your head and you
don't feel in your toes and legs
of course you feel because the brain
signals
to the to the toe
but
the the heart
the heart stimulates the feeling and
from there it it it touches the brain
and from the brain it goes to other
parts whereas in pleasure
it does it doesn't go through any
channels
the pleasure experience is throughout
the entire body when you're in the mode
of pleasure
and that's why the rebbe says here mash
is
what greater thing is there
you need an intellect to understand
something understand that well
the genius mind
and you're telling me that that
is not comparable
to pleasure why
the reason is because it's still
contained and generated by the mind
and the mind has its place in other
words
the same genius and you see this people
are very bright
put them into a situation where
it's not an intellectual arena
they are
bored
uninterested
and
they're nothing
and and this happens sometime
people who are
matsuya the word mitsuhar means they are
defined by a certain condition
they could be the biggest of the big the
greatest of the great
the holiest of the holy but you take
them and put them into another
arena another dimension they're mom-ish
bored
uninterested
underdeveloped
and
like children
einstein we mentioned yesterday right
or anyone else
put them into an arena where intellect
wasn't
the subject matter
you wouldn't be interested in sitting
next to them and talking to them because
they have nothing to say because they're
so boring
put them into an arena of intellect
they're the biggest genius and the most
exciting and everyone's clinging to hear
a word from them
the same is true with feelings
someone who has strong feelings and
emotions in a certain area put them into
an area of intellect
they're a disaster
they don't relate to that cold intellect
they only relate to warmth
to feelings to emotions
whereas
the power the the idea of ionic pleasure
it's not
generated by and hence not limited by
the arena which it's in the domain that
it's in
but when one is in the mode of pleasure
it
when and if we're in that mode
it it it will be experienced anywhere
and anytime and like that ever said
earlier
that
pleasure that one has from looking at a
painting
and walks away from it
and goes home and has supper with his
family
and might still be
in that picture because the picture
swallowed him
although he's sitting now and eating
it's like he's eating his he's taking
the thing that the spoon with soup and
he goes
and the spoon drops
if what happened he's not there so
he for a moment picked up the spoon but
right away he kicked back right back
into where he was before which is not
eating soup but it's steering at this
picture and being
mesmerized mesmerized
by the picture
and that ever said earlier another point
he said in the kuda that years later
one
one can through the curling and this is
that's why memory
remembering is so important
it's not just a thing of the past as
people think what's the big deal about
remembering the past i always say this
because i live in the world of memory i
write about memories
the world of memory is a present world
and a future world
if you access memory properly
in other words as it says here
that if you
remember
and bring to mind the pleasure that you
had
years before
in whatever you did
and experienced and now you bring it to
my now presently you will go into the
mode of pleasure now
and that mode of pleasure will drive you
so it's no longer an antiquated
experience
but rather a very
flowing
fluid experience
and this is the gift
of earning of pleasure
we haven't really discussed this i
believe in our urine before so this is
something that we are really tackling
and getting into from different angles
more and more in this urim in these
lectures in these classes
because
it's a very important to
identify where your pleasure
is at
okay
i i said this many years ago but i
repeat the story
when my son was 13 or 14 i forget how
old
um and we needed uh some help he needed
some help so i found him um uh a square
clustered here a very fine gentleman as
a tutor
and i knew him from the school i would
have been in that steeple throughout the
week
and he would give me a ride sometimes
and i saw him as a very very fine
gentleman and a very learned gentleman
and i felt that he could have a rapport
with my son and he did
and barak hashem it was very
much like it was successful but that's
not what i'm getting at is the following
so one day i remember i turned to him he
was he was the driver and was driving me
someone dropping me off
and i said to him you love to learn it's
amazing to see that
so he turned to me says i love to learn
i learn because that's what i need to do
i love to learn
you know what it means to love to learn
to love to learn means you can't sleep
at night on your bed for too many hours
because you're not learning
so you're not at peace so your sleep is
not restful
or the story that i've told you of rabbi
hirshbroom the chief rabbi of montreal
who was a student in
by ramirez shapiro who celebrated his
yard site several weeks ago
we're on tish above after everyone left
the show and went home dashing home to
eat
he's he's sitting there and learning
gemara
and his wife comes in and says pinterest
kimmeheim pinch has come home
he picks his head up from the gemara and
he sees his wife and he has respect and
he says
soon
an entire day 24 hours
just hinging it you're hungry you're
starving
and his answer was i heard this from his
son so
if it's it's original
so he said to his wife
atug
a day that you do not get to learn your
gemara quota which he had every day
probably
many pages that he he knew entire shots
by heart and he went over it
constantly
so he says you know until midday you're
not supposed to learn things that make
you happy
so he would on tish above he wasn't able
to learn the morning furim in the gemara
that he had so he had to catch up
so it took him longer
so he said to his wife a day
in which one did not learn their uh
their quota of gemura one doesn't have a
right to eat until they finish that
and i and i will go just one step
further
that the pleasure as it pertains to our
text over here an idea the pleasure that
he had from learning tomorrow was
greater than he had from eating
so his wife comes into the room and she
says you're hungry you're starving the
truth is he wasn't hungry and he wasn't
starving you know why because he ate
what did he eat the gemara
that's
someone who's in love with the gemara
so this tutor said to me i love learning
i learn because that's what i need to do
so i do it
and then he said to me i remember he
said to me and look at all these people
on the show because they're all into
learning and kylo and all this stuff and
everything he says
you think that they love learning i'm
telling you they don't either love
learning they learn
loving to learn to love love to learn is
a whole different experience that's love
now imagine pleasure
not just love to learn but to experience
delight and pleasure
i don't know if you've ever seen someone
who has pleasure from learning
i saw one time in my life that i could
tell you
with this rabbi hirshbrook i'm not
talking about the rebel with you know
with his approach i'm talking about
simply learning text
this rabbi hershbrook once in the 70s
you only mentioned the 70s we were in
parksville new york up in the catskills
at camp ghania's row that was the flat
the flagship uh
camp for chabad it started in the mid
50s
and all the garden izzies and garden
just israel camps are all a byproduct of
that overnight camp that ever came to
that camp three times to visit anyway
so
for the for a blade beginners in the
rebbe's father's yard site which is
during the summer
of
they would make a yakikawa two three
days you know thursday through sunday
rabbanim would come and there would be
talks and fabregans and and urine and
lectures
and gamora and kassidis and everything
so rabbi hirschman was there one year
when i was a a teenager
and he got up to speak
i i i never i never in my life saw such
a thing
never before and so far never again
the man started to shake like like like
like a like a when a wind blows a a a
branch a tree
he started to shake and his mouth
started to just
rush
and his face was changing starting to
become red as he was talking tomorrow
was a sight to be seen that i never saw
it's like i remember that and like a man
is becoming
physically drenched in sweat
i'm sure he was sweating
and physically like dancing on the
podium
talking tomorrow
and and and as he was talking he was
talking quicker and and and the body was
moving quicker it was like uh it was
like out of a movie
la havedo
it was out of a movie something that was
and believe me
we saw great people we knew great people
but this level of pleasure
was a for me a once-in-a-lifetime
experience
so
although i can't say i had it but i
believe i saw someone who had it when
they learned so when this tutor says to
me
look up look around here do you think
they really really you think learning is
in their bloodstream
no
they do it with because they have to and
that's fine
they they're you know and halawa we
should all learn that way
so i i'm sharing these ideas
to emphasize
the importance of the imac experience
the pleasure experience
and it's not until you feel that
pleasure and mind you it doesn't mean
you you need to have that 24 7. if you
have it for five minutes
every week or every month you're a lucky
person
you know by nick so this is
what that ever
explained until now
any questions
okay
page 119 next paragraph
you
the words here hillary are very precise
it is known
that the essential
pleasure that we're discussing
where is it
experienced when you touch the essence
within the mind and the essence
within the in inner heart
the tiny virus in pleasure and will
immediately
from shepherd nephesh
although we say
they are from the
encompassing
faculties of the soul
the angela him caleb like i said earlier
they don't have specific
abodes vessels protein bagof
in the body come on
in comparison to la coco
to the inner faculties of middles of
emotions with saccharine intellect
the mokkemishkinaseho the specific abode
of intellect
is in the brain
michigan hamidah is by left and the
particular abode of the emotions are in
the heart
so
what's his rhetorical question if that's
the case
what's so gevaldine what's so special
about pleasure and will says the rebel
something else that they have over
the faculties
the inner faculties and that is that
they have an achieve
for the word okays to grab onto
his root
his castros from the word kesher are not
they're bound and knotted
in a most tangible way with the body
in other words
although it's very interesting although
you cannot limit them to one abode in
the body nevertheless the result
of pleasure
and the result of will
touches and impacts the body
much deeper than the faculties of the
brain and the heart
we the fact is that the essence of the
soul which we discussed yesterday
write the essence
although it's not in the gulf
it it's it
binds itself to the goof in a way that
we wake up and we're alive
the fact that we are alive
transcends the brain
transcends the heart
transcends
pleasure and will
it's called eczema highest
the essence of life
right
when the person is sinking and drowning
and struggling for air
survival it goes beyond anything else
will is not important pleasure is not
important intellect's not important
emotions are important there's one thing
that's important important high
life
what type of life will deal later
so baharia the nephesh
efc
of one soul when one soul sees something
it is impossible for that
itself in an inner way invest itself
in two bodies no
this soul if it's investing itself my
investment is into this person and the
other souls to that person you can't
have one soul investing itself in two
that's why we talk about hilo the the
sarah gilgulen the concept of
reincarnation and the pain that the soul
experiences
and we say at times the soul has an
experience which goes into someone
else's body
that's not the essence of the soul
that's a manifestation a reflection a
part of the soul
because the essence of the soul is is
limited to one soul and one soul only
so so um
in there is an idea
in the kabbalah of ibr nisha
of a soul that sort of enters
and becomes part of of a person at some
point either for the need of that soul
or
or the need of the person needs it
some assistance at a specific time is
there also ever a concept
of like
like you see in in
historical literature of like uh
possession that like uh
a soul that sort of takes over
um and tries to dominate uh
certainly
certainly could be understood to
correlate with certain
mental illnesses today but like a
hostile
a hostile uh take over so to speak a
hostile takeover
yeah yes the answer is that's called
possession that's called the book
right so the whole idea of the book
which is
brought in the kabbalah and as i've told
you i believe i met a woman in dimona
who
embarrassed eva
but before she moved she lived in dimona
she was possessed by a debuque
happens to be her former husband who
died
and um
was trying to overwhelm her and take
over
her body to the point where it drove her
crazy
um
there is that concept however however
all of that
is it's not the essence of the soul
there's a part of the soul
hillel that needs tickle
that part
can either be pregnanted
can be deep
over take take over
different aspects of uh soul migration
when we talk about soul migration we're
talking about
the order of donna sharma not the exam
on the shaman the examiner
is relegated
to per person
okay
let's see the the proof that he brings
from zayar here this is a very
interesting story i don't think we ever
had it before in a minute
la liga
once elio elijah the prophet
did not come to the idre to the chamber
where shimabai was teaching
he didn't come to the session
he missed the class like some of our
chevron are here today
and then he came the next day
master
the one you will be the one to herald in
the coming of meshiach why weren't you
at class
you think you think gonna rabbi dolphin
asks you why you're not in class that's
me is asking hello i love it could you
imagine what's good
i know you're the rush bee but ellie yo
navi the one who the the jerusalem
syndromes people think that they are in
low lyo blowing the chauffeur
as is known to jerusalem syndrome hey
shivu
he they he answered
hashem sent me
i had to go and save this elder
sage called rav
and he was in deep trouble
so i was summoned suddenly i have to go
like moisture sent me a whatsapp he has
a levia he can't be here today
he has to go
and so i don't know what the story what
happened there whatever
but
i don't know if it says it he was
summoned and that well
now wait a second
elio tells
rush b
i had to go there not as a bystander
not as a participant i had to
get dressed up
into a goof
into a body in other words
i had to come not as an angel
and not as a celestial being i had to
come
like a real man dressed up
and simultaneously
to participate in the sheer
in the idra with the hebrew kadisha with
the holy community
in the chamber
i have to be there's a body right
imagine leo was sitting with rush b
and his son and belize and everyone else
and he's not there but it's
some kind of ghost grace
says hey guys
there's someone sitting at the end of
the table you don't see him but it's
elegant no
sorry he is either here real or not
don't tell me you see him i don't see
him i don't smell him i don't feel them
so
yo says for my participation in the
sheer together with rush be
i had to come also
dressed and invested in a goof
let's continue
[Music]
so his retort
is and one soul he actually slavished
cannot
simultaneously
simultaneously hillel in two bodies
that's the end of a story in the zayara
kudish fascinating story
but the story points to what the rabbit
says next hade
the gum at some anesh
that even the essence of a one soul
makushir bhagav
is makusha is bound and knotted and tied
to the body
so therefore
true
that the the the essence yoni of a soul
of our soul
is not in the body but it's
delegated to the body
meaning to say
that you can't have
one essence for two bodies
each body has its own essence
we'll stop here and we'll continue
tomorrow but this i think is a
fascinating
new insight that i don't believe we
learned we learned before
and and it's also fascinating just for a
moment to
to think about in the in the larger
picture
you can't
be
and live a life
that has two identities
at the end of the day
like i said
you could do different things that's
true
but what is your essence as one
and it's up to us to decide what that is
it's a fascinating thought because
we ask ourselves we ask ourselves we
should where am i who am i
what right not what do i do i'm a
musician i'm a doctor i'm a rabbi i'm
this and that that's what you do
but who are you
and more and more importantly where are
you
wait one second unison where are you
that is a such an important
recipe for happiness
avraham wrote to me about happiness you
talk about happiness
happiness comes simcha comes when you
know
who you are
then you're you're sure of yourself and
and
no one you know you can't you won't be
fathomed
by the what because of the who
so yeah there are many curveballs and
issues that come up though that's all
about the what what do i do how do i
react etc
who i am remains the same and if i'm in
the right place as far as who i am
you'll you you'll not only survive every
situation you'll thrive in every
situation yes you're innocent
all right
where where person's willing that's
where he is correct
so therefore you want to you don't want
to be
desirable
you want to be in one face at one time
okay but
and it and yes it's not just
you don't want to
you can't
you can't if you're really talking about
the the self the who
just like that was that's a leo's point
to rush b
sorry rush b i can't be in two places at
the same time because i can't be into
yeah
if you look at me as what i'm doing i
can maybe do two things at once but as
far as who i am and if you want the real
me and all of me to be in two places no
that can't be okay
think about it i think it's an important
thought
have a great day everyone shalom see
everyone tomorrow